This chapter seeks to explain one element of inequality in Western Europe by focusing on the treatment of immigrant communities. It focuses on how attitudes to immigrants – and conceptions of them within a broader framework of social justice – evolved. One of the ways that the ‘long 1968’ challenged European complacency was to present the cause of immigrants as a cause of social justice. By contrast, today immigrants are often depicted as antithetical to social justice. Many commentators have argued that a fundamental tension exists between ethnic diversity and social equality, and depict mass migration as undermining social justice. But where did such ‘welfare chauvinism’ originate from, and how did these ideas entrench themselves within public discourse? In other words, how did we get from social justice for immigrants to immigrants as the antithesis of social justice? A conventional answer to this question might focus on the loss of confidence of left-wing political projects towards the end of the twentieth century, and the concomitant rise of the radical right. This chapter, however, interrogates tensions within social-justice discourses of the left and centre-left, paying attention to emancipatory and exclusionary aspects, and drawing links between the ‘guest worker’ era and the present day.

Chapter 26 examines Ilf and Petrov’s efforts to apply to the American South the combination of Soviet antiracism and romantic racialism that they brought to bear on their adventures in Black New York. To highlight their unique perspective, it compares the “Negroes” installment of their photo essay with the nearly contemporary photobooks in which teams of American photographers and authors documented the Depression-ravaged region. Drawing on their conversation with a white hitchhiker, Ilf and Petrov depicted American racism as a feature of the “slave-owning psychology” that “infected” a large number, if not all, white people. Nonetheless, they imagined that the “Southern gentleman,” who endorsed lynching, might “suddenly” come to appreciate the humanity of Black Americans. This hope appears grounded in Ilf and Petrov’s own experience of unexpectedly finding something valuable in the democratic relations between people visible everywhere in America, most notably at a presidential press conference.

This chapter introduces young Black changemaking. Black youth face racism at interpersonal, cultural, and institutional levels. Young Black changemakers take civic actions to resist racism. Our work brings a fresh, contemporary look at young Black changemaking that is drawn from youth’s own voices and relevant to the current times. The research study is set in Los Angeles, a city with a long history of anti-Black racism and resistance, and coincided with summer 2020, a time of racialized police violence and uprising. Sociopolitical development theory is an important foundation for understanding young Black changemaking. We end the chapter with the 10 main ideas found in the book.

In this chapter, young Black changemakers offer words of hope and calls to action for researchers, educators, organizers, and the public. Black youth envision a world without racism, and it is imperative to follow Black youth’s leads to eliminate racism. To help Black youth sustain their changemaking, it is valuable to invest in Black youth, including youth-led initiatives and Black-centered spaces. As a call to action, it is urgent to root out anti-Blackness in schools, on social media, and in broader public narratives. Each author reflects on major lessons learned from the study. We underscore how Black youth bring society hope for the future and point the way forward on the road to racial justice.

The modern usage of cool was developed by jazz musicians as part of their in-group slang in post-World War II New York City. This linguistic fact remains unrecognized within scholarship on jazz, etymology, and popular culture. For jazz musicians, cool signified a calm state of mind, a relaxed style of performance, embodied composure, and a melodic low-key musical aesthetic. The roots for these meanings of cool are to be found in West African languages and drumming practices, rather than English language precedent. During the Cold War, European authors embraced jazz as a key element of rebellion against totalitarianism, with the jazz musician elevated as a literary figure of American existentialism. The cool musical aesthetic became a global style through Frank Sinatra, Billie Holiday, and Chet Baker, and then through the bossa nova. Once the term and concept was adapted and appropriated by white writers and jazz fans, “cool” became a generalized emblem and synonym for rebellion.

The Unvanquished and Go Down, Moses present a striking response to the earliest cognitive cartography of the Sartoris plantation house. While ideology continues to be preserved and replicated within the principal nodes of social space, Faulkner turns his attention in these works to the disruptive and resistant activity of a hidden interiority within these systems. He employs a variety of images to evoke this emergent interior dimension – from the creek bottom to the burial mound, to the fiery hearth, to the symbolic motif, most importantly, of a submerged woman in the depths, a motif that begins with Eunice’s suicidal act of defiance in Go Down, Moses. Around this last image, Faulkner develops the possibility of alterity, of producing an alternative hub of information flow that is capable of resisting, challenging, and even upending the top-down vertical hegemony that defines the cognitive cartographies of the plantation system. In this chapter, I trace this paradigm as an emergent Faulknerian ethics that emphasizes, above all, the possibility of spontaneous and free movement in social space as well as the paramount value of immanence and interpersonal relationships.

The literature on critical consciousness (CC) has seen rapid growth in the past ten years. However, the literature has given very little attention to CC in preadolescent children. In this chapter, we contend that the sociopolitical and civic elements of early to middle childhood development have been understudied. Emphasizing the familial, social, and educational systems that structure the lives of young children, we elaborate on the evidence that young children hold the capacity for understanding social inequities, becoming empowered to work for social change, and acting against injustice, and we provide concrete examples of how CC might be identified and measured at different stages of the early childhood developmental period. In addition, we show that the structural emphasis of the CC literature and related literatures (e.g., work on critical race theory) adds much-needed context to the study of bias and stereotyping in early childhood.

Forstenzer gives an account of Cornel West’s prophetic understanding of gratitude, itself a distillation of West’s existentialist world-view. As Forstenzer shows, gratitude is the foundation upon which West builds the conditions for overcoming the injustices of racism and inequality which are achieved through the mobilization of social movements. Westian gratitude is, above all, a recognition of those who came before, as well as a hope that sustains the long road to justice.

This chapter explains the purpose of the volume: to provide English-speaking readers with access to the richest and most concentrated venue for Black voices in Latin American history.It offers a brief overview of the evolution of the Black press in the context of racial formation and national politics in Brazil, Uruguay, Argentina, and Cuba. It explores the factors that led to the formation of a Black press in these locations, but not elsewhere in Latin America, situating the Black press as one very particular formation of Black intellectual and textual production in a broader spectrum.The writers and editors who produced the Black press are briefly introduced as is the “anatomy” of these publications – typical content, formats, and design elements.The key themes and organization of the book are introduced, as are some questions of terminology.

The accelerated pace of decolonization by the 1950s led many Britons to engage with questions of colonial nationalism. The Movement for Colonial Freedom (MCF) was one of the largest postwar British civil society associations that addressed these questions. This chapter examines the MCF’s work as an international advocacy organization and a central node in transnational anti-colonial networks. It highlights similarities between the MCF and the initiatives pursued by some of the UN’s development agencies. It addresses the MCF's assistance to colonial nationalist movements in Africa, its role as an ally and supporter of African human rights activists, and its active role in identifying and combatting racism as a political and human rights problem at home in Britain.